About Ajjatta kaya (Contemplation of Body Internally) and -Bahiddha Kaya (Contemplation of body externally)...

About Ajjatta kaya (Contemplation of Body Internally) and                                              Bahiddha Kaya (Contemplation of  body externally)...

Question: In each section of the Satipatthana Suta we find the phrase “ iti ajjhattam va kaye kayanupassi viharati, bahiddha va kaye kayanupassi viharati...”. In terms of the common translations found in the books, Ajjhatta Kaya and bahiddha  Kaya are considered as one’s own body and the bodies of others. Even though a mediator could contemplate one’s own body, attempts to contemplate the bodies of others may lead to problems. We are skeptical about the real meaning of this situation. Venerable Sir, what are your thought on this?

Answer: The Satipatthana Sutta analyses a methodical, gradual approach to bring happiness and make progress steadily for practitioners. At the same time, we need to understand  that the specific benchmarks referred to in the Satipatthana Sutta are not evident to a mind with defilements. The stages such as sabba kaya patisamvedi..., passam bhayam kaya sankharam..., ajjhatta kaya, bahiddha kaya could only be discerned by a calm mind devoid of defilements to some extent. In other words, it is the stage where the  in and out breaths have become shallow (rassa stage). The mind reaches “ Samadhi” (concentration) at the rassa stage. Ajjhatta and Bahiddha are an analytical vision gained as a result and strength of the Samadhi. 

The misunderstanding regarding these terms has resulted from the misinterpretation of the word “kaya”. The Buddha has always emphasized the functional meaning of a word when analyzing the teachings. Therefore, the functional meaning of the term “kaya” is an “action”. In this context, “ajjhatta kaya” is the internal action, meaning the action of the “mind”. The heart base where the mind originates is also classified as “bahiddha kaya”. Pure blood associated with the heart base, and all other factors responsible for triggering the mind are considered “bahiddha kaya” (external action). So,Six sense faculties (ayatana) and related objects (nimitta) are categorized under the Bahiddha Kaya (external actions). Bahiddha kaya spreads over a wide parameter.

Accordingly, a meditator is supposed to observe whether or not his mind gets distorted as a result of an external stimuli, in terms of the Buddh’s teaching referred to as “ajjhattam va kaye kayanupassi viharati”. Let’s take one example to clarify this further. If a person is teasing you from afar, you could see his attempts to infuriate you with his foolish, insensible actions. You could hear his remarks aimed at disappointing you. Despite these provoking actions, if you could remain indifferent without letting these provoking actions distort your mind, then, your ajjhatta kaya (mind) is not subjected to any change, distortion due to bahiddha kaya (external action).  If your mind had any negative impact due to these external actions (bahiddha kaya), you need to understand that you lacked the thoughts of “letting go” which could have prevented the negativities in the mind. You did not let go of the causes  responsible for your mental stress. At this stage, you become aware that your mind is still geared towards the four miserable states of existence'' (satara apa). In this circumstance, the meditator realizes that if he were to progress with happiness and contentment, he should not accept and link with any external stimuli, relations. He decides at this moment that what is needed to preserve happiness is to identify each thought without letting them in to distort the mind through further dealings. He needs to sever external sensory links by confining thoughts brought about by the sense faculties to “identify”, “become aware” only.

Now, we know that the root cause for our discomfort, suffering is getting involved, getting hooked up to the external world. With this first hand knowledge, one is able to deal with any action of the external world, without having any negative impact on the internal world (ajjhatta kaya); without letting any external action shaken the internal world (ajjhatta kaya). This is the Satipatthana teaching known as

“ ajjhattam va kaye kayanupassi viharati...”. 

I believe that you have a good understanding regarding the ajjhatta kaya and the bahiddha kaya, which are two different concept, and how we experience suffering as a result of letting external actions (bahiddha kaya) into the internal actions (ajjhatta kaya).

A meditator who progresses to this stage would comprehend cperfectly that suffering is brought about by getting involved in external relations, stimuli. This is a very important stage in the Buddhist teachings involving the Dukkha Sacca (Noble Truth of Suffering and Samudaya Sacca (Noble Truth of Origination of Suffering). This stage brings the understanding that whenever an individual’s mind gets corrupted, distorted and changed to another condition, it is due to an admittance and involvement with a sense – faculty- based object.